Bhagavad Geeta dhyana shlokas
Bhagavad Geeta - Dhyana Shlokas
Om pārthāya pratibodhitāḿ bhagavatā nārāyaṇena svayaḿ
Vyāsena grathitāḿ purāṇa-muninā madhye mahābhārate
Advaitāmṛta-varṣiṇīḿ bhagavatīm aṣṭādaśādhyāyinīḿ
Amba tvām anusandadhāmi bhagavad-gīte bhava-dveṣiṇīm
Namo'stu te vyāsa viśāla-buddh phullāravindāyātapatra-netre
Yena tvayā bhārata-taila-pūrṇaḥ prajvalito jñānamayaḥ pradīpaḥ
Prapanna-parijātāya totra-vetraika-pāṇaye
Jñāna-mudrāya kṛṣṇāya gītāmṛta-duhe namaḥ
Vasudeva-sutaḿ devaḿ kaḿsa-cāṇūra-mardanam
Devakī-paramānandaḿ kṛṣṇaḿ vande jagad-gurum
Bhīṣma-droṇa-taṭā jayadratha-jalā gāndhārī-nīlotpalā
Śalya-grāhavatī kṛpeṇa vahinī karṇena velākula
Aśvattāma-vikarṇa-ghora-makarā duryodhanāvartinī
Sottīrṇā khalu pāṇḍavārṇava-nadī kaivartakaḥ keśvaḥ
Pārāśarya-vacaḥ sarojam amalaḿ gītārtha-gandhotkaṭaḿ
Nānākhyānaka-keśaraḿ hari-kathā-sambodhanābodhitam
Loke sajjana-ṣaṭpadair aharahaḥ pepīyamānaḿ mudā
Bhūyād bhārata-paṅkajaḿ kalimala-pradhvaḿsanaḿ śreyase
Mūkaḿ karoti vācālaḿ paṅguḿ laṅghāyate girim
Yat-kṛpā tam ahaḿ vande paramānanda-mādhavam
Yaḿ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
Vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaḿ sāma-gāḥ
Dhyānāvasthita-tad-gatena manasā paśyanti yaḿ yogino
Yasyāntaḿ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
Kriśnāya vāsudēvāya dēvaki nandanāya ca
Praṇata kleśa nāśāya Govindāya namō namaḥ
Krishṇam kamala patrākśam punya sravaṇa kīrtanaṃ
Vāsudevam jagad younīm navami narayaṇam harim
Nārayaṇam namas krtyā naram chaiva narōttamaṃ
Devīm saraswatīm vyāsaṃ rathōjaya mudeerayet
Sarvopaniṣado gāvo dogdhā gopāla-nandanaḥ
Pārtho vatsaḥ sudhīr bhoktā dugdhaḿ gītāmṛtaḿ mahat
Oṃ Krishnāya paramatmane namaḥ
Everyone must mandatorily contemplate about the self and about the supreme essence every single day. This is a mandated duty for every being. This is known as śārīrika mimāmsa. Mimāmsa means ‘eagerness to learn’. The ordinary meaning of ‘sharīrika mīmāmsa’ is- eagerness to learn about the sharīra (body). But the truth is that it is eagerness to learn about the atma; the inner being. This knowledge about the atma is known by various names- Advaita, Adhyātmika, Vedanta.
Even if the ordinary beings, engrossed in samsara, fail in this mīmāmsa (tattva Jnana), it is mandatory for Yatis (saints) to contemplate about the supreme essence every single day. As Yatis are also involved in various activities and are eternally engrossed in solving the problems of their devotees, it may not be possible for them to contemplate upon this daily. Therefore this period of chaturmasya has been compulsorily fixed during which they necessarily have to contemplate on the supreme essence (tattva vichara) and they should be completely drenched in it.
In such contemplation, Bhagavad Geeta plays a very important role. While giving complete knowledge, it dispels all our doubts, queries and causes auspiciousness to the inner being (atma). This Bhagavad Geeta is a supreme scripture (Shastra). Keeping the welfare of the entire living beings in mind, Krishna preached this sacred text. It is applicable to different people in different situations. It should be read with this understanding that different people will benefit from it in different ways.
Among the various incarnations of the Lord, His incarnation as Krishna is the complete incarnation (paripoorna avatara). His golden words are the Bhagavad Geeta. Due to His infinite love for mankind, He preached this precious essence.
Bhagavad Geeta shlokas cannot be compared to any ordinary shlokas. They contain inexplicable energy. They have the capacity to convert an ignorant into a wise being (jnani); an ordinary being into a supreme being; to dispel our illusions and to grant us vision of the Supreme. These benefits occur only when this Bhagavad Geeta is rightly understood.
Bhagavad Geeta is the root for Kriya Yoga. Lord Krishna has secretively incorporated the knowledge of Kriya Yoga that was contained in different Upanishads, Brahma sutras, Yoga shastras etc. of the prior eons into this Bhagavad Geeta. Bhagavad Geeta cannot be read, spoken about or heard like any other Upanishad. A person who reads this text should necessarily develop the feeling that Krishna is Supreme Parabrahma, He is the Jagadguru and that everything is filled with his consciousness in this world. He should immerse himself in the world of Krishna. Further he should be able to see Krishna in His own Guru. When Bhagavad Geeta is read with such faith, the person will be absolved from all bondages of this samsara and will exit from it. This is the fruit of proper understanding of Bhagavad Geeta.
Bhagavad Geeta is a very deep subject which speaks only about the inner self (ātma). Only those who are intensely desirous of learning about the atma, should listen/ read this Bhagavad Geeta.
Let us at first understand the dhyana shlokas:
Om pārthāya pratibodhitāḿ bhagavatā nārāyaṇena svayaḿ
vyāsena grathitāḿ purāṇa-muninā madhye mahābhārate
advaitāmṛta-varṣiṇīḿ bhagavatīm aṣṭādaśādhyāyinīḿ
amba tvām anusandadhāmi bhagavad-gīte bhava-dveṣiṇīm
Pārthāya pratibōdhitāṃ - this hymn was recited for the benefit of Arjuna (Pārtha).
Bhagavatā Nārāyaṇena swayaṃ - This was recited by Lord Narayana himself. From this it is clear that Krishna was none other than the Supreme Paramatma, Lord Narayana.
The word Nāra symbolizes Jnana (knowledge). As the Lord becomes close to us purely through jnana, He is known as Nārayana. As He can be reached only through Jnana, He is Nārayana. As He lives in water, He is Nārayana. Nārada also means ‘one who showers Jnana’. In this name, the path we should adopt to reach Him is explicitly explained.
What is Jnana? All this worldly knowledge is only a tool to acquire the Supreme Knowledge. Experience (anubhava) is the real Jnana. Experiencing what is learnt is true Jnana. That is why vijnana is the real tool for Jnana. In common language vijnana is interpreted as science. But its deeper/true meaning is ‘experience’. People who experience what is studied become totally knowledgeable beings (jnani).
Who was Sri Krishna? He from whom all the various energies in the creation emerge; into whom all the energies ultimately merge, that Supreme Lord, incarnated as Krishna. Narayana refers to that force which is the root for this creation; which is responsible for its sustenance and for its destruction. This energy is eternal, all pervading, pure, and all knowing.
Krishna states in Geeta that fools consider him to be an ordinary mortal. When we perceive our Guru as an ordinary being then it is the beginning of a great fall. Guru should be looked upon as Parabrahma. In order to instill such feelings in us about Krishna, Geeta out rightly declares that Krishna is the Supreme Lord- Bhagavan Narayana.
Vyāsēna grathitāṃ purāṇamuninā madhyē mahābhārataṃ - In the middle of the epic Mahabharata, Bhagavan Veda Vyasa, using his divine vision, heard this preaching and tied it up together beautifully.
Purānamunina also means a very ancient saint who has also composed the 18 sacred Puranas. He has passed on great information to us through these Puranas.
Advaitāmruta varśinīṃ - Advaita, the rain of nectar (amruta) showers here in the form of Bhagavad Geeta.
Bhagavateem – this sacred text is the form of Goddess Bhagavati.
Aśtādaśā dhyāyinīṃ - this text contains 18 chapters. The number 18 symbolizes victory. 1+8 =9. 9 is a complete number.
Amba tvām anusandhadhāmi Bhagavad geete - O Mother Bhagavad Geeta, I am following you and abiding by you.
‘Amba’ means mother. Mother is the first Guru for every child. Here Maharishi Vyasa compares this text to mother. Anusandhānam means ‘to recollect again and again the same lesson and to abide by it’. It means to retain the mind on the topic and to contemplate about it eternally. These lessons should be recollected and abided by.
Bhava dveśinīm - This text destroys bhava.
Bhava means samsara or the repeated cycle of births and deaths. Bhava also refers to ignorance, illusion and excessive attachments. Dveśa means ‘enemy’. This text is an enemy to Bhava and destroys it.
Reciting this dhyana shloka also means firming up intention at the beginning of studying this holy text.
Reading Bhagavad Geeta does not grant any punya. There is no mention of punya (merit) accumulation from reading it. It gives something higher than punya. It grants liberation. Punya only results in better births but does not end the cycle of births. Why does a person seek punya? It is to attain happiness. A true devotee will only seek that Guru showers him with whatever that is apt for him.
Namōstute Vyāsa viśāla buddhē pullāravinda yatra patra netra
Yena tvaya bhārata tailapurnaḥ prajvalitōh Jnāna mayah pradeepaḥ.
O broadminded (vishala buddhe) Maharishi Vyasa! Your eyes are blossoming like a lotus. This means that his intellectual eye (Jnana chakshu) has blossomed. Using Mahābharata as the oil (taila) You have lit a lamp called Jnana.
People who work for the welfare of the society are known as vishāla buddhe.
Prapanna parijaatāya totra vetraika pāṇaye
Jnāna mudrāya krishnāya geetāmrutam duhe namaha
I contemplate upon Krishna who is the wish-fulling parijata tree (to those who have surrendered unto Him- prapanna), who holds the handle (vetra) of the goad (totra, kurada) in one hand (eka pāṇaye); shows the jnana mudra and who has showered the amrutam called Geeta upon us.
In the case of Sadguru, His words are the goad. They shake us up and awaken us from deep slumber. They make us realize that we are struck in deep sleep and that we have a huge journey to undertake.
Krishna held the goad in his hand, not to frighten the horses but to awaken us. Amongst the animals used in war, elephant followed by horse possesses a very sharp intellect. But if this horse loses interest, it will not move, no matter what you do. At that time all it needs is one *** with the goad. Pampering it at that time will only worsen the situation. With one ***, it becomes extremely active. Here Krishna wants to awaken us as we are in deep slumber. The horses that he holds indicate this. One desirous of Jnana should contemplate upon Lord Krishna who is holding the goad in his hand.
Even when holding the goad, Krishna did not let go off his chin mudra (Jnana mudra). The word Krishna has many meanings - ‘one who is dark complexioned’, ‘one who attracts everyone towards himself ’etc. Krishna has milked (duhe) the cow called Geeta and showered this amrutam.
Vasudeva suta devam kaṃsa chānura mardanaṃ
Devaki paramānandaṃ Krishnaṃ vande jadaguram.
I bow to the Lord Krishna, who is the son of Vasudeva, who sports in every heart, who has killed the demons such as Kamsa and Chanura, who is the cause of Devaki’s supreme bliss (paramananda) and who is the Jagadguru (Guru for the world). Deva means he is sporting in every heart.
Bhīṣma-droṇa-taṭā jayadratha-jalā gāndhāra-nīlotpalā
śalya-grāhavatī kṛpeṇa vahinī karṇena velākula
aśvattāma-vikarṇa-ghora-makarā duryodhanāvartinī
sottīrṇā khalu pāṇḍavārṇava-nadī kaivartakaḥ keśavaḥ
In this hymn samsara has been compared to a terrible and dangerous river (rana nadi). Bheeshma and Drona are the river banks. Jayadrata is the water in the river. Gandhara and his kinsmen (kaurava brothers) are the lotuses (neelotpala) in that river. Here it symbolizes ajnana. Shalya is the shark; ashwattama and others are like the crocodiles in that river. Krupa, karna and others appears like a huge army battalion in the river. Duryodhana is like a whirlpool in that river. It is no ordinary river; it is a frightful river. The one who helped Pandavas to cross it was Keshava.
Here the river has been addressed in a feminine form (nadi). The river appears gentle and calm like a woman but when in spate it can cause unimaginable havoc. Likewise life appears calms and gentle, but when turbulence it can throw the person out of gear.
Krishna pours the nectar called Geeta and helps us cross this samsara.
yaḿ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaḿ sāma-gāḥ
dhyānāvasthita-tad-gatena manasā paśyanti yaḿ yogino
yasyāntaḿ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
I offer my obeisance to that Paramatma who is profusely praised and worshipped by Brahma, Indra, Varuna, Rudra, Maruta and other celestials: He, about whom the Vedic scholars sing through the verses from the Upanishads, Shastras and render the same in Sama raga; He who can be visualized by Yogis only through intense dhyana and focused concentration; He who has no beginning and end; He whose beginning and end cannot be understood by celestials and demons (sura and asuras).
When the mind is focused in complete ekagrata, this Lord gives his darshan.
Krishnāya vasudevāya haraye paramātmanē
Praṇata kleśa nāśaya Govindāya namō namaḥ.
Meaning: I offer my obeisance to Lord Krishna, son of Vasudeva, who destroys all sins (Haraye), who pervades everything and every being (supreme atma; Paramatma) and who removes all forms of suffering/ doubts and sorrows (Pranata klesha nāśaya).
There are two ways of observing the world - the individual approach (vyashti) and the universal approach (samisthi). In the individual approach the person believes that he is a separate soul; that this universe consists of various different souls; that there exists a separate supreme being called Paramatma who monitors this universe as well as these souls and that all these souls are connected to the universal atma. In the universal approach, the person believes that the Supreme Being is all pervading and He is the one who exists in every being in this creation. There is nothing apart from Him in this creation.
We should develop this universal approach. The one who develops such feeling totally is a yogi.
Why do we bow to the Lord? Bowing is a symbolic prayer- “O Lord, I am a small being enveloped by this māya (illusion) and I believe what I see is true. Please save me from this suffering”. It also symbolizes that the Jeevatma and Paramatma (individual and supreme being) are one and the same.
Kriśnaṃ kamala patrākśaṃ puṇya śravana kīrtanaṃ
Vāsudevaṃ jagadyoṇiṃ naumi nārāyaṇam harim ǀǀ
Meaning - I offer obeisance to Krishna, son of Vasudeva, who has lotus like eyes and who is the root for this creation; the world has emerged from His ***.
Narayana namaskṛtya naram caiva narottamaṃ
Devīm saraswatīm vyāsam tato jaya mudīrayet ǀǀ
Here Nara (human being) is Arjuna. He is the cause for this Bhagavad Gita. Narayana is ***. Nara is the human being. Nara and Narayana are one and the same; the Supreme Being split as Nara and Narayana.
Arjuna in life has displayed all the 9 forms of devotion and finally he surrenders to Krishna (sharanagati). Bhakti means praying to *** and beseeching him ‘to show the truth’. Bhakti means to give up vibhakti (differentiations of all sorts) and instead to be united.
Bhārata is also addressed as Jaya. Geeta which too has 18 chapters is known as Jaya.
Sarvopanishado gāvo dogdhā gopāla-nandanaḥ
Parthō vatsa sudhir bhokta dugdhaṃ geetamrutam mahat ǀǀ
Meaning - If all the Upanishads are cows, Krishna has milked them all. Arjuna (partha) is the calf (vatsa).
Here Arjuna is the medium through which this entire teaching is passed to us. To milk a cow, the cowherd first lets the calf to the mother. When the calf begins to *** the milk and the milk begins to flow in plenty, the calf is taken away and the cow is milked.
Sudhih - one with a good buddhi (dhi); bhokta- to enjoy (enjoyer); the one with a good intellect is the real enjoyer of the milk called Geetamrutam.